Are Mormons “Christians” as defined by traditional Christian orthodoxy? The answer to that question is easy and straightforward, and it is “no.” Nevertheless, even as the question is clear, the answer requires some explanation.
The issue is clearly framed in this case. Christianity is rightly defined in terms of “traditional Christian orthodoxy.” Thus, we have an objective standard by which to define what is and is not Christianity.
We are not talking here about the postmodern conception of Christianity that minimizes truth. We are not talking about Christianity as a mood or as a sociological movement. We are not talking about liberal Christianity that minimizes doctrine nor about sectarian Christianity which defines the faith in terms of eccentric doctrines. We are talking about historic, traditional, Christian orthodoxy.
Once that is made clear, the answer is inevitable. Furthermore, the answer is made easy, not only by the structure of Christian orthodoxy (a structure Mormonism denies) but by the central argument of Mormonism itself – that the true faith was restored through Joseph Smith in the nineteenth century in America and that the entire structure of Christian orthodoxy as affirmed by the post-apostolic church is corrupt and false.
In other words, Mormonism rejects traditional Christian orthodoxy at the onset – this rejection is the very logic of Mormonism’s existence. A contemporary observer of Mormon public relations is not going to hear this logic presented directly, but it is the very logic and message of the Book of Mormon and the structure of Mormon thought. Mormonism rejects Christian orthodoxy as the very argument for its own existence, and it clearly identifies historic Christianity as a false faith.
So, what does Mormonism reject? The orthodox consensus of the Christian church is defined in terms of its historic creeds and doctrinal affirmations. Two great doctrines stand as the central substance of that consensus. Throughout the centuries, the doctrines concerning the Trinity and the nature of Christ have constituted that foundation, and the church has used these definitional doctrines as the standard for identifying true Christianity.
The Mormon doctrine of God does not correspond to the Christian doctrine of the Trinity. Mormonism rejects the central logic of this doctrine (one God in three eternal persons) and develops its own doctrine of God – a doctrine that bears practically no resemblance to Trinitarian theology. The Mormon doctrine of God includes many gods, not one. Furthermore, Mormonism teaches that we are what God once was and are becoming what He now is. That is in direct conflict with Christian orthodoxy.
Contemporary Mormonism presents the Book of Mormon as “another testament of Jesus Christ,” but the Jesus of the Book of Mormon is not the only begotten Son of God, the second person of the Trinity, or the one through whose death on the cross we can be saved from our sins.
Normative Christianity is defined by the Apostles Creed, the Nicene Creed, and the other formulas of the doctrinal consensus. These doctrines are understood by Christians to be rooted directly within the Bible and rightly affirmed by all true believers in all places and throughout all time. As one leading figure in the early church explained, the true faith is recognized and affirmed everywhere, always, and by all (Vincent of Lérins defined the orthodox tradition as those truths affirmed “ubique, semper, ab omnibus”).
The major divisions within Christian history (Roman Catholicism, Eastern Orthodoxy, and Protestantism) disagree over important issues of doctrine, but all affirm the early church’s consensus concerning the nature of Christ and the Trinitarian faith. These are precisely what Mormonism rejects.
Without doubt, Mormonism borrows Christian themes, personalities, and narratives. Nevertheless, it rejects what orthodox Christianity affirms and it affirms what orthodox Christianity rejects. It is not Christianity in a new form or another branch of the Christian tradition. By its own teachings and claims, it rejects that very tradition.
Richard John Neuhaus, a leading Roman Catholic theologian, helpfully reminds us that “Christian” is a word that “is not honorific but descriptive.” Christians do respect the Mormon affirmation of the family and the zeal of Mormon youth in their own missionary work. Christians must affirm religious liberty and the right of Mormons to practice and share their faith.
Nevertheless, Mormonism is not Christianity by definition or description.
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One last post for now, Stephen, which should have special significance for you and aid your understanding:
Jesus said, "Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. And everyone that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it" (Matthew 7:24-27).
Compare the rock here with what the Lord told Peter (when He gave him his name). "And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Bar-jona: for FLESH AND BLOOD HATH NOT REVEALED IT UNTO THEE, BUT MY FATHER WHICH IS IN HEAVEN. And I say also unto thee, That thou art Peter, and upon this rock (the rock of revelation according to the Greek), I will build my church and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven" (Matthew 16: 16-19).
Daniel C. Peterson, in his article "What Has Athens to Do with Jerusalem?" raises a point, in quoting the following:
" "It is impossible for any one," Edwin Hatch declared in his classic Hibbert lectures for 1888, "whether he be a student of history or no, to fail to notice a difference of both form and content between the Sermon on the Mount and the Nicene Creed. The Sermon on the Mount is the promulgation of a new law of conduct; it assumes beliefs rather than formulates them; the theological conceptions which underlie it belong to the ethical rather than the speculative side of theology; metaphysics are wholly absent. The Nicene Creed is a statement partly of historical facts and partly of dogmatic inferences; the metaphysical terms which it contains would probably have been unintelligible to the first disciples; ethics have no place in it. The one belongs to a world of Syrian peasants, the other to a world of Greek philosophers. The contrast is patent. . . . [T]he question why an ethical sermon stood in the forefront of the teaching of Jesus Christ, and a metaphysical creed in the forefront of the Christianity of the fourth century, is a problem which claims investigation." "(see footnote 12, below)
and continuing:
" My friend and colleague Stephen D. Ricks likes to imagine an updated version of Matthew 16:13—17 in which Jesus, questioning his disciples, encounters a theologically more savvy Peter than the one depicted in scripture:
He saith unto them, But whom say ye that I am?
And Simon Peter answered and said, "Thou art the ground of all being, of whom no positive attribute may be predicated. Thou art the focus of our ultimate concern, transcending both existence and non-existence, ontologically one with the Father and the Holy Spirit in a manner that neither confuses the persons nor divides the substance."
And Jesus answered and said unto him, "What?" "
" (Footnote 12) Edwin Hatch, The Influence of Greek Ideas on Christianity (Gloucester, Mass.: Smith, 1970), 1. It should be remarked that Hatch's modern annotator, F. C. Grant, cannot let the passage I have quoted go by without comment. "The famous contrast between Jesus on the mount, preaching his imperious ethical sermon, and the later church reciting the Nicene Creed amid the pompous ritual of the fourth century is grossly unfair and does violence to the whole conception of the historical development of religion" (see ibid., xii). I do not entirely agree. In any event, Hatch's stated question is an important and valid one. "
These are well made points.
My apologies, I didn't quote my source in my comment below.
http://farms.byu.edu/publications/review/?vol=12&num=2&id=349
I appreciate the good-natured respectfulness of your comments - thanks!
Dan B.
Excellent point, Dan.
You may also enjoy reading Hopkins, Richard R. "How Greek Philosophy Corrupted the Christian Concept of God". Bountiful, Utah: Horizon Publishers, 1998.
Odd. A Southern Baptist minister just reaffirmed the Apostles' and Nicene Creed even though official Baptist position is to reject ALL CREEDS.
My problem with both Mormons and orthodox Christians is that they are too hung up on what God looks like, how the Trinity or Godhead is represented.
The end result is the same in both views - we are saved through Jesus Christ. And sooner or later we're going to have to stop sniping at each other to tackle major issues facing our country today - ESPECIALLY the holocaust that is abortion.
Now, let's quit griping and make nice.....
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